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"Vive la Sociale": This rousing, revolutionary statement, written on a bright red banner across the top of James Ensor's Christ's Entry into Brussels in 1889, served as a visual manifesto and call to action by the Belgian artist (1860-1949), one that announced with an insistent, public voice the centrality of his art practice to the cultural discourse of modern Belgium. This provocative declaration serves as the title for this new study of Ensor's art focusing on its social discourse and the artist's interaction with and at times satirical encounter with his contemporary milieu. Rather than the alienated and traumatized Expressionist given preference in modern art history, Ensor is presented here as an artist of agency and purpose whose art practice engaged the issues and concerns of middle class Belgian life, society and politics and was informed by the values and class, race and gendered perspectives of his time. Ensor's radical vision and oppositional strategy of resistance, self-fashioning and performance remains relevant. This book with its timely, nuanced reading of the art and career of this often misunderstood "artist's artist", invites a re-evaluation not only of Ensor's social context and expressive critique but also his unique contribution to modernist art practice.
Storyville was the infamous red-light district of New Orleans. It was a world where normative social values didn't apply and was shrouded in mystery and myth until the photographs of E.J. Bellocq were rediscovered. Bellocq's depictions of Storyville's sex workers have typically been treated as tragic, ominous and emblematic of New Orleans' singularity. Yet, such interpretations have projected gendered stereotypes of frailty and victimhood onto the women they portrayed. In Images of Sex Work, Mollie LeVeque interrogates these glib readings and argues that sex work was a routine aspect of life in a modern city. She supports this theory by examining a range of cultural forms such as crime fiction, illustrations and paintings from contemporary urban centres like Paris, London and New York. In doing so, she advances the new argument that Bellocq humanised his subjects, de-sensationalised sex work and gave these women the dignity they were all too often denied.
The nineteenth century in France witnessed the emergence of the structures of the modern art market that remain until this day. This book examines the relationship between the avant-garde Barbizon landscape painter, ThéodoreRousseau (1812-1867), and this market, exploring the constellation of patrons, art dealers, and critics who surrounded the artist.Simon Kelly argues for the pioneering role of Rousseau, his patrons, and his public in the origins of the modern art market, and, in so doing, shifts attention away from the more traditional focus on the novel careers of the Impressionists and their supporters. Drawing on extensive archival research, the book offers fresh insight into the role of the modern artist as professional. It provides a new understanding of the complex iconographical and formalchoices within Rousseau's oeuvre, rediscovering the original radical charge that once surrounded the artist's work and led to extensive and peculiarly modern tensions with the market place.
In the early sixties, crowds gathered to watch rites of destruction - from the demolition derby where makeshift cars crashed into each other for sport, to concerts where musicians destroyed their instruments, to performances of self-destructing machines staged by contemporary artists. Destruction, in both its playful and fearsome aspects, was ubiquitous in the new Atomic Age. This complicated subjectivity was not just a way for people to find catharsis amid the fears of annihilation and postwar trauma, but also a complex instantiation of ideological crisis in a time with some seriously conflicted political myths. Destruction Rites explores the ephemeral visual culture of destruction in the postwar era and its links to contemporary art. It examines the demolition derby; games and toys based on warfare; playgrounds situated in bomb sites; and the rise of garage sales, where goods designed for obsolescence and destined for the garbage heap are reclaimed and repurposed by local communities.Mona Hadler looks at artists such as Jean Tinguely, Niki de Saint Phalle, Martha Rosler and Vito Acconci to expose how the 1960s saw destruction, construction and the everyday collide as never before. During the Atomic age, whether in the public sphere or art museums, destruction could be transformed into a constructive force and art objects and performances often oscillated between the two.
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